From this perspective space and time have both real and imaginary aspects, which continually interact.
In dynamic understanding, what is real in terms of space is imaginary in terms of time; likewise what is real in terms of time is imaginary in terms of space.
In psychological terms the experience of space and time is generated through the interaction of perceptions and concepts in experience.
Let us briefly illustrate these dynamics.
If I form a perception of a "real" object in space (i.e. that is consciously observed in direct fashion), then I will simultaneously form a concept of an "imaginary" dimension in time (i.e. the dimensional experience of the object will be indirectly projected into experience as the corresponding time aspect).
This qualitative experience of "imaginary" time, which in its purest state is the indirect expression of the spiritual unconscious as transcendent, will then be quickly reduced as the conceptual experience of a "real" dimension in time.
So now this real dimension in time (as the conceptual experience of the phenomenon in question) will be simultaneously associated with the perception of an "imaginary" object in space. This object is involuntarily projected from the unconscious and again in its purest state is an indirect phenomenal expression of Spirit as immanent (so that the object becomes the temporary embodiment of Spirit).
Once again this "imaginary" experience of space will be quickly reduced in "real" terms so that I once again become aware through phenomenal conscious perception of a "real" object in space.
So in terms of our initial reference point we have now gone full circle.
Of course we could start – in terms of exterior recognition - with any of the four dimensions. (Note carefully that in dynamic terms the relationship between objects and corresponding dimensions is real to imaginary and imaginary to real).
As we have seen if the object is "real" then the corresponding dimension is opposite and "imaginary". So a "real" object in space is associated dynamically with an "imaginary" dimension in time; likewise a "real" object in time is associated with an "imaginary" dimension in space; equally a "real" dimension in space is associated with an "imaginary" object in time; and finally a "real" dimension in time is associated with an "imaginary" object in space.
So once again "real" objects have an imaginary interpretation – in the dynamics of experience as "imaginary" dimensions; "Real" dimensions in turn have an imaginary interpretation as "real" objects.
So to conclude
1) From this Integral 2, perspective reality is inherently dynamic and mathematically complex (in a holistic sense) with both real and imaginary aspects.
2) The complex interaction of phenomena (both as objects and dimensions) represents in turn the dynamic interaction – from a psychological perspective – of conscious and unconscious and from a complementary physical perspective the interaction of phenomena with an ultimately ineffable ground.
3) Again the changing nature of space and time in experience represents the manner in which perceptions (object phenomena) and concepts (dimensions) interact.
4) In dynamic terms "real" objects are associated with "imaginary" opposite dimensions and vice versa. So - for example - a "real" object in space is associated directly with an "imaginary" dimension in time.
5) Psychological experience of space and time is directly complementary with physical reality in both "real" and "imaginary" terms.
So for example what is positive with respect to a spatial dimension - from an (exterior) physical - is negative with respect to the corresponding interior perspective.
6) Because analytic science is defined merely in terms of conscious interpretation, the "imaginary" aspect, which is the indirect expression of the unconscious - though essential in terms of explaining the dynamic interaction as between object phenomena and dimensions - is effectively ignored and directly reduced to the "real" aspect.
Thus in conventional terms dimensions and objects which are qualitative and quantitative with respect to each other are always reduced to just one aspect.
Alternatively we could see that wholes and parts are reduced to one aspect and perceptions and concepts reduced to one aspect (i.e. the "real" conscious).